Art thou called being a servant? We see here that Paul's object [1] is to satisfy their consciences; for he exhorts servants to be of good cheer, and not be cast down, as if servitude were a hinderance in the way of their serving God. Care not for it then, that is to say, be not concerned how you may throw off the yoke, as if it were a condition unbecoming a Christian, but be contented in mind. And hence we infer, not merely that it is owing to the providence of God that there are different ranks and stations in the world, but also, that a regard to them is enjoined by his word. But if thou mayest even be made free The particle even (in my opinion) has simply this force, -- "If, in place of servitude, you could attain even to liberty, it would be more advantageous for you." It is uncertain, however, whether he continues his discourse to servants, or turns to address those that are free. In the latter case, genesthai would here mean simply to be Either meaning suits sufficiently well, and they amount to the same thing. He means to intimate, that liberty is not merely good, but also more advantageous than servitude. If he is speaking to servants, his meaning will be this -- While I exhort you to be free from anxiety, I do not hinder you from even availing yourselves of liberty, if an opportunity presents itself to you. If he is addressing himself to those that are free, it will be a kind of concession, as though he had said -- I exhort servants to be of good courage, though a state of freedom is preferable, [2] and more to be desired, if one has it in his choice.

Footnotes

1 - "Tout le but a quoy tend Sainct Paul;" -- "The whole object at which St. Paul aims."

2 - "Soit beaucoup meilleur;" -- "Is much better."

Being a servant - (δοῦλος doulos). A slave. Slaves abounded in Greece and in every part of the pagan world. Athens, e. g., had, in her best days, 20,000 freemen, and 400,000 slaves. See the condition of the pagan world on this subject illustrated at length, and in a very learned manner, by B. B. Edwards, in the Bib. Repository for October, 1835, pp. 411-436. It was a very important subject to inquire what ought to be done in such instances. Many slaves who had been converted might argue that the institution of slavery was contrary to the rights of man; that it destroyed their equality with other people; that it was cruel, and oppressive, and unjust in the highest degree; and that therefore they ought not to submit to it, but that they should burst their bonds, and assert their rights as freemen. In order to prevent restlessness, uneasiness, and insubordination; in order to preserve the peace of society, and to prevent religion from being regarded as disorganizing and disorderly, Paul here states the principle on which the slave was to act. And by referring to this case, which was the strongest which could occur, he designed doubtless to inculcate the duty of order, and contentment in general in all the other relations in which people might be when they were converted.
care not for it - Let it not be a subject of deep anxiety and distress; do not deem it to be disgraceful; let it not affect your spirits; but be content in the lot of life where God has placed you. If you can in a proper way obtain your freedom, do it; if not let it not be a subject of painful reflection. In the sphere of life where God by his providence has placed you, strive to evince the Christian spirit, and show that you are able to bear the sorrows and endure the toils of your humble lot with submission to the will of God, and so as to advance in that relation the interest of the true religion. in that calling do your duty, and evince always the spirit of a Christian. This duty is often enjoined on those who were servants, or slaves; Ephesians 6:5; Colossians 3:22; 1-Timothy 6:1; Titus 2:9; 1-Peter 2:18. This duty of the slave, however, does not make the oppression of the master right or just, any more than the duty of one who is persecuted or reviled to be patient and meek makes the conduct of the persecutor or reviler just or right; nor does it prove that the master has a right to hold the slave as property, which can never be right in the sight of God; but it requires simply that the slave should evince, even in the midst of degradation and injury, the spirit of a Christian, just as it is required of a man who is injured in any way, to bear it as becomes a follower of the Lord Jesus. Nor does this passage prove that a slave ought not to desire freedom if it can be obtained, for this is supposed in the subsequent clause. Every human being has a right to desire to be free and to seek liberty. But it should be done in accordance with the rules of the gospel; so as not to dishonor the religion of Christ, and so as not to injure the true happiness of others, or overturn the foundations of society.
But if thou mayest be free - If thou canst (δύνασαι dunasai), if it is in your power to become free. That is, if your master or the laws set you free; or if you can purchase your freedom; or if the laws can be changed in a regular manner. If freedom can be obtained in "any" manner that is not sinful. In many cases a Christian master might set his slaves free; in others, perhaps, the laws might do it; in some, perhaps, the freedom of the slave might be purchased by a Christian friend. In all these instances it would be proper to embrace the opportunity of becoming free. The apostle does not speak of insurrection, and the whole scope of the passage is against an attempt on their part to obtain freedom by force and violence. He manifestly teaches them to remain in their condition, to bear it patiently and submissively, and in that relation to bear their hard lot with a Christian spirit, unless their freedom could be obtained without "violence and bloodshed." And the same duty is still binding. Evil as slavery is, and always evil, and only evil, yet the Christian religion requires patience, gentleness, forbearance; not violence, war, insurrection, and bloodshed. Christianity would teach masters to be kind, tender, and gentle; to liberate their slaves, and to change the laws so that it may be done; to be "just" toward those whom they have held in bondage. It would not teach the slave to rise on his master, and imbrue his hands in his blood; to break up the relations of society by violence; or to dishonor his religion by the indulgence of the feelings of revenge and by murder.
Use it rather - Avail yourselves of the privilege if you can, and be a freeman. There are disadvantages attending the condition era slave, and if you can escape from them in a proper manner, it is your privilege and your duty to do it.

Art thou called being a servant? - Δουλος εκληθης, Art thou converted to Christ while thou art a slave - the property of another person, and bought with his money? care not for it - this will not injure thy Christian condition, but if thou canst obtain thy liberty - use it rather - prefer this state for the sake of freedom, and the temporal advantages connected with it.

Art thou called [being] a servant? (p) care not for it: but if thou mayest be made free, use [it] rather.
(p) As though this calling were too unworthy a calling for Christ.

Art thou called being a servant?.... That is, called by grace whilst in the condition of a servant,
care not for it; do not be troubled at it, and uneasy with it; be not anxiously solicitous to be otherwise; bear the yoke patiently, go through thy servitude cheerfully, and serve thy master faithfully; do not look upon it as any objection to thy calling, any contradiction to thy Christian liberty, or as unworthy of, and a reproach upon thy profession of Christ:
but if thou mayest be made free, use it rather. The Syriac renders the last clause, , "choose for thyself to serve"; perfectly agreeable to the sense given of the words, by several great critics and excellent interpreters, who take the apostle's meaning to be, that should a Christian servant have an opportunity of making his escape from his master, or could he by any art, trick, and fraudulent method, obtain his liberty, it would be much more advisable to continue a servant, than to become free by any such means: yea, some seem to carry the sense so far, that even if servants could be made free in a lawful way, yet servitude was most eligible, both for their own and their master's good: for their own to keep them humble and exercise their patience; for their master's not only temporal, but spiritual good; since by their good behaviour they might be a means of recommending the Gospel to them, and of gaining them to Christ; but one should rather think the more obvious sense is, that when a Christian servant has his freedom offered him by his master, or he can come at it in a lawful and honourable way, this being preferable to servitude, he ought rather to make use of it; since he would be in a better situation, and more at leisure to serve Christ, and the interest of religion: however, certain it is, that the apostle's design is, to make men easy in every station of life, and to teach them how to behave therein; he would not have the freeman abuse his liberty, or be elated with it, nor the servant be uneasy under his servitude, nor be depressed by it, for the reasons following.

care not for it--Let it not be a trouble to thee that thou art a servant or slave.
use it rather--Continue rather in thy state as a servant (1-Corinthians 7:20; Galatians 3:28; 1-Timothy 6:2). The Greek, "But if even thou mayest be made free, use it," and the context (1-Corinthians 7:20, 1-Corinthians 7:22) favors this view [CHRYSOSTOM, BENGEL, and ALFORD]. This advice (if this translation be right) is not absolute, as the spirit of the Gospel is against slavery. What is advised here is, contentment under one's existing condition (1-Corinthians 7:24), though an undesirable one, since in our union with Christ all outward disparities of condition are compensated (1-Corinthians 7:22). Be not unduly impatient to cast off "even" thy condition as a servant by unlawful means (1-Peter 2:13-18); as, for example, Onesimus did by fleeing (Plm 1:10-18). The precept (1-Corinthians 7:23), "Become not (so the Greek) the servants of men," implies plainly that slavery is abnormal (compare Leviticus 25:42). "Men stealers," or slave dealers, are classed in 1-Timothy 1:10, with "murderers" and "perjurers." NEANDER, GROTIUS, &c., explain, "If called, being a slave, to Christianity, be content--but yet, if also thou canst be free (as a still additional good, which if thou canst not attain, be satisfied without it; but which, if offered to thee, is not to be despised), make use of the opportunity of becoming free, rather than by neglecting it to remain a slave." I prefer this latter view, as more according to the tenor of the Gospel, and fully justified by the Greek.

Care not for it - Do not anxiously seek liberty. But if thou canst be free, use it rather - Embrace the opportunity.